Changes

==Origin==

==Origin==

(''propitiation'') late [http://nordan.daynal.org/wiki/index.php?title=English#ca._1100-1500_.09THE_MIDDLE_ENGLISH_PERIOD Middle English]: from late Latin ''propitiatio''(n-), from the verb ''propitiare'' that means to make favorable (consider ''Propitious'')

(''propitiation'') late [https://nordan.daynal.org/wiki/index.php?title=English#ca._1100-1500_.09THE_MIDDLE_ENGLISH_PERIOD Middle English]: from late Latin ''propitiatio''(n-), from the verb ''propitiare'' that means to make favorable (consider ''Propitious'')

*[http://en.wikipedia.org/wiki/16th_century 16th Century]

*[https://en.wikipedia.org/wiki/16th_century 16th Century]

==Definition==

==Definition==

*1: win or regain the [[favor]] of (a god, [[spirit]], or [[person]]) by doing something that pleases them: the [[pagans]] thought it was important to propitiate the gods with [[sacrifices]].

*1: win or regain the [[favor]] of (a god, [[spirit]], or [[person]]) by doing something that pleases them: the [[pagans]] thought it was important to propitiate the gods with [[sacrifices]].

==Description==

==Description==

'''Propitiation''' is translated from the Greek ''hilasterion'', meaning "that which ''expiates'' or propitiates" or "the gift which procures propitiation". "1 John 2:2 (KJV) And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world." The word is also used in the [[New Testament]] for the place of propitiation, the "mercy seat". Hebrews 9:5. There is frequent similar use of ''hilasterion'' in the [http://en.wikipedia.org/wiki/Septuagint Septuagint], Exodus 25:18 ff. The mercy seat was sprinkled with atoning blood on the [http://en.wikipedia.org/wiki/Day_of_Atonement Day of Atonement] (Leviticus 16:14), representing that the [[righteous]] sentence of the Law had been executed, changing a judgment seat into a mercy seat (Hebrews 9:11–15; [[compare]] with "throne of [[grace]]" in Hebrews 4:14–16; place of [[communion]], Exodus 25:21–22).

'''Propitiation''' is translated from the Greek ''hilasterion'', meaning "that which ''expiates'' or propitiates" or "the gift which procures propitiation". "1 John 2:2 (KJV) And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world." The word is also used in the [[New Testament]] for the place of propitiation, the "mercy seat". Hebrews 9:5. There is frequent similar use of ''hilasterion'' in the [https://en.wikipedia.org/wiki/Septuagint Septuagint], Exodus 25:18 ff. The mercy seat was sprinkled with atoning blood on the [https://en.wikipedia.org/wiki/Day_of_Atonement Day of Atonement] (Leviticus 16:14), representing that the [[righteous]] sentence of the Law had been executed, changing a judgment seat into a mercy seat (Hebrews 9:11–15; [[compare]] with "throne of [[grace]]" in Hebrews 4:14–16; place of [[communion]], Exodus 25:21–22).

The case for translating ''hilasterion'' as "'''expiation'''" instead of "propitiation" was put forward by [http://en.wikipedia.org/wiki/C._H._Dodd C. H. Dodd] in 1935 and at first gained wide support. As a result, ''hilasterion'' has been translated as "expiation" in the RSV and other modern versions. Dodd argued that in [[pagan]] Greek the [[translation]] of hilasterion was indeed to propitiate, but that in the [http://en.wikipedia.org/wiki/Septuagint Septuagint] (the oldest Greek translation of the Hebrew Old Testament) that ''kapporeth'' (Hebrew for "atone") is often translated with words that mean "to cleanse or remove" (Dodd, "The Bible and the Greeks", p 93). This view was challenged by [http://en.wikipedia.org/wiki/Leon_Morris Leon Morris] who argued that because of the [[focus]] in the book of Romans on God's [[wrath]], that the concept of ''hilasterion'' needed to include the appeasement of God's wrath (Morris, Apostolic Preaching of the Cross, p 155). Dodd's study is also criticized by David Hill in his detailed semantic study of hilasterion, in the book ''Greek Words and Hebrew Meanings: Studies in the Semantics of Soteriological Terms''. Hill claims that Dodd leaves out several Septuagint references to propitiation, and also cites [[apocryphal]] sources.

The case for translating ''hilasterion'' as "'''expiation'''" instead of "propitiation" was put forward by [https://en.wikipedia.org/wiki/C._H._Dodd C. H. Dodd] in 1935 and at first gained wide support. As a result, ''hilasterion'' has been translated as "expiation" in the RSV and other modern versions. Dodd argued that in [[pagan]] Greek the [[translation]] of hilasterion was indeed to propitiate, but that in the [https://en.wikipedia.org/wiki/Septuagint Septuagint] (the oldest Greek translation of the Hebrew Old Testament) that ''kapporeth'' (Hebrew for "atone") is often translated with words that mean "to cleanse or remove" (Dodd, "The Bible and the Greeks", p 93). This view was challenged by [https://en.wikipedia.org/wiki/Leon_Morris Leon Morris] who argued that because of the [[focus]] in the book of Romans on God's [[wrath]], that the concept of ''hilasterion'' needed to include the appeasement of God's wrath (Morris, Apostolic Preaching of the Cross, p 155). Dodd's study is also criticized by David Hill in his detailed semantic study of hilasterion, in the book ''Greek Words and Hebrew Meanings: Studies in the Semantics of Soteriological Terms''. Hill claims that Dodd leaves out several Septuagint references to propitiation, and also cites [[apocryphal]] sources.

Theologians stress the [[idea]] of propitiation because it specifically addresses the aspect of the [[Atonement]] dealing with God's [[wrath]]. Critics of penal substitutionary atonement state that seeing the Atonement as appeasing God is a [[pagan]] idea that makes God seem [[tyrannical]] (See for example, Stricken by God?, ed. Brad Jersak, Eerdmans: 2007 or Be Ye Reconciled by Paul Peter Waldenstrom).

Theologians stress the [[idea]] of propitiation because it specifically addresses the aspect of the [[Atonement]] dealing with God's [[wrath]]. Critics of penal substitutionary atonement state that seeing the Atonement as appeasing God is a [[pagan]] idea that makes God seem [[tyrannical]] (See for example, Stricken by God?, ed. Brad Jersak, Eerdmans: 2007 or Be Ye Reconciled by Paul Peter Waldenstrom).

J.I. Packer in "Knowing God" designates a distinct difference between pagan and Christian propitiation: "In paganism, man propitiates his gods, and [[religion]] becomes a form of [[commercialism]] and, indeed, of [[bribery]]. In Christianity, however, God propitiates his wrath by his own action. He set forth Jesus Christ... to be the propitiation of our sins."  

J.I. Packer in "Knowing God" designates a distinct difference between pagan and Christian propitiation: "In paganism, man propitiates his gods, and [[religion]] becomes a form of [[commercialism]] and, indeed, of [[bribery]]. In Christianity, however, God propitiates his wrath by his own action. He set forth Jesus Christ... to be the propitiation of our sins."  

[http://en.wikipedia.org/wiki/John_Stott John Stott] writes that propitiation "does not make God gracious...God does not love us because Christ died for us, Christ died for us because God loves us" (The Cross of Christ, p 174). [http://en.wikipedia.org/wiki/John_Calvin John Calvin], quoting Augustine from John's Gospel cx.6, writes, "Our being [[reconciled]] by the death of Christ must not be [[understood]] as if the Son reconciled us, in order that [[the Father]], then [[hating]], might begin to love us" (Institutes, II:16:4). Continuing the quote: "... but that we were reconciled to him already, loving, though at [[enmity]] with us because of [[sin]]. To the [[truth]] of both propositions we have the attestation of the Apostle, 'God commendeth his love toward us, in that while we were yet sinners, Christ died for us,' (Rom. 5: 8.) Therefore he had this love towards us even when, exercising enmity towards him, we were the workers of [[iniquity]]. Accordingly in a [[manner]] wondrous and [[divine]], he loved even when he hated us." [http://en.wikipedia.org/wiki/Propitiation]

[https://en.wikipedia.org/wiki/John_Stott John Stott] writes that propitiation "does not make God gracious...God does not love us because Christ died for us, Christ died for us because God loves us" (The Cross of Christ, p 174). [https://en.wikipedia.org/wiki/John_Calvin John Calvin], quoting Augustine from John's Gospel cx.6, writes, "Our being [[reconciled]] by the death of Christ must not be [[understood]] as if the Son reconciled us, in order that [[the Father]], then [[hating]], might begin to love us" (Institutes, II:16:4). Continuing the quote: "... but that we were reconciled to him already, loving, though at [[enmity]] with us because of [[sin]]. To the [[truth]] of both propositions we have the attestation of the Apostle, 'God commendeth his love toward us, in that while we were yet sinners, Christ died for us,' (Rom. 5: 8.) Therefore he had this love towards us even when, exercising enmity towards him, we were the workers of [[iniquity]]. Accordingly in a [[manner]] wondrous and [[divine]], he loved even when he hated us." [https://en.wikipedia.org/wiki/Propitiation]

==See also==

==See also==

*'''''[[Sacrifice]]'''''

*'''''[[Sacrifice]]'''''

[[Category: Religion]]

[[Category: Religion]]